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1. In his “Guide,” M. makes use of “created lights” and “created voices,” but only grudgingly, as a concession to the unsophisticated. See 1, 5, where M. concludes, “If an individual of insufficient capacity should not wish to reach the rank to which we desire him to ascend and should he consider that all the words [figuring in the Bible] [for seeing] concerning this subject are indicative of sensual perception of created lights—be they angels or something else—why, there is no harm in his thinking this.” (Pines, The Guide of the Perplexed, Chicago, 1963, p. 31.) Still, in 1, 10, M. writes as if the “created light” was indeed there—that is, on Mount Sinai. Shem Tov on 1, 19, writes that “created lights” were indeed externally visible to the common people, but only the prophets apprehended the inner light. Generally, M. confines the hearing of God’s voice to the dreams of prophets, save in the case of Moses, who heard Him in a vision. Afudi on 1, 37. In 1, 25, M. offers both interpretations of Shechinah—in the sense of “created light” and in the sense of Providence. We may assume confidently that the latter sense corresponds to his own belief. See also 11, 44.

2. “Guide,” 1, 71.

3. “For the Lord, blessed be He, loves only truth and hates only falsehood.” (11, 47-)

4. Second paragraph of first chapter of Sefer Hamada.

5. Whether M. believed that he had indeed attained the rank of prophecy is a question of semantics, for he refers more than once to quasi-prophetic insights that came to him. So, in the introduction to third part of the “Guide,” he remarks, “No divine revelation (nevua clohit) has come to me to teach me . . . Now rightly guided reflection and divine aid in this matter have moved me (vehine orartani bo hamahshavah hameyusheret vehoezer hoelohi).” (Pines, p. 416.) In “Guide” III, 22, M. exclaims, “See how I succeeded as if by prophecy” (kidemut nevuah). Pines translates—“See how these notions came to me through something similar to prophetic revelation” (p 488.)

In our view, M. assimilates prophetic revelation to the many kinds and variations of inspiration that come to the great benefactors of mankind.

6. The role of courage and intuition (Koah Hameshaer) in prophecy is mentioned in 11, 38. The orientation of prophecy toward the greater society is stressed in 11, 39 See also 11, 37, “the nature of the intellect is such that it always overflows.”

7. This thought is more clearly presented in M’s “Eight Chapters.”

8. The teleology of M. is discussed in detail in Z. Diesendruck’s article, “Hatachlit Vehataarim betorat Horambam” in Tarbitz, II, (1930), pp 106134 & pp. 27–73. Also in his “Die Teleogie bei Maimonides.” H.U.C.A. vol. V (Cincinnati, 1929).

9. M’s conception of the positive functions carried out by Christianity and Islam in preparing the way for the Messiah is stated explicitly in his Code. “Hilchot Melachim,” Chapter XI, uncensored version.

“But it is beyond the human mind to fathom the designs of the Creator, for our ways are not His ways, neither are our thoughts His thoughts. All these matters relating to Jesus of Nazareth and the Ishmaelite (Mohammed) who came after him, only served to clear the way for King Messiah, to prepare the whole world to worship God with one accord, as it is written, Tor then I will turn to the peoples a pure language, that they may all call upon the name of the Lord to serve Him with one consent’ (Zephaniah 3, 9). Thus, the Messianic hope, the Torah and the commandments have become familiar topics—topics of conversation (among the inhabitants) of the far isles and many peoples, uncircumcised of heart and flesh . . .” (transl. by I. Twersky, Maimonides Reader [New York, 1972], p. 226).

M. makes use here of the conception of “Divine Cunning” (“Guide” III, 32), whereby God achieves His purpose indirectly.

10. M. defines repentance as the actual transformation of the sinner’s disposition, so that “He who knows all secrets can testify that were the sinner to be presented with similar temptations he would not ever commit that sin.” (“Hilchot Teshuvah,” II, 2).

11. (Ill, 12) “His compassion in His creation of guiding forces [i.e. instincts] for animals.”

12. (II, 29) “For faith in God and the joy inherent in that faith are two matters which cannot change . . .”

13. (Ill, 17) “But I believe that providence is consequent upon the intellect and attached to it.” (Pines, p. 474.)

14. In chapters III, 17 & 18, M. expatiates on the principle that divine providence is extended in proportion to a person’s closeness to God. In opposition to the argument that a whole ship, containing hundreds of people, might sink through the action of wind and water, he responds that the decision to enter the ship was in every case, a personal one. Presumably, the saint who is close to God would have been warned by some intimation (hearah) not to enter that ship.

15. “Therefore I say that the Law, although it is not natural, enters into what is natural. It is a part of the wisdom of the Deity with regard to the permanence of this species . . . [i.e. humanity] . . .” (II, 40.)